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 Prohaeresius, p. 92; Himerius, p. 95; and Frag. 76, p. 544, ed. Boissonade). Victorinus was equally famous at Rome, and his constancy was a subject of just glory to the church (see the interesting account of his conversion, etc. in August. Conf. viii. 2–5).

Attempts were made to supply the place of classical literature by putting historical and doctrinal portions of Scripture into Greek prose and verse. Thus the elder wrote 24 books in hexameters, which were to form a substitute for Homer, on the Biblical history up to the reign of Saul, and produced tragedies, lyrics, and even comedies on Biblical subjects (Soz. v. 18). The younger Apollinaris reduced the writings of the N.T. into the form of Platonic dialogues (Socr. iii. 16); and some of the works of Victorinus in Latin, such as the poem on the seven Maccabean brothers, and various hymns, may have been written with the same aim (cf. Teuffel, Gesch. der Röm. Lit. § 384, 7), as also the Greek tragedy, still extant, of Christus Patiens. Whatever their merit, these books could not properly supply the place of the classical training; and if Julian had lived and this edict had been put in force for any time, it would have been a very dangerous injury to the faith. (Socrates has some very good remarks on this subject, iii. 16.)

§ 5. Julian's journey through Asia Minor—(May to July 362).—After a sojourn of about five months in Constantinople Julian began to think of foreign affairs. Fears of internal resistance were removed by the surrender of Aquileia, which had been seized by some troops of Constantius. He determined upon an expedition against Persia, the only power he thought worthy of his steel. Shortly after May 12 he set out upon a progress through Asia Minor to Antioch. He passed through Nicaea into Galatia, apparently as far as Ancyra, from which place, perhaps, he dispatched the edict about education just described (Amin. xxii. 9, 5. If the law, Cod. Just.  i. 40, 5, is rightly attributed to Julian, he was at Ancyra on May 28, to which visit belongs a somewhat hyperbolical inscription celebrating his triumphant march from the Western Ocean to the Tigris, beginning, (C. I. L. iii. 247, Orell. 1109, Wilmanns 1089). From Ancyra he visited Pessinus in Phrygia to pay homage to the famous sanctuary of the Mother of the Gods, at which he offered large and costly presents (Amm. l.c.; Liban. ad Jul. cos. p. 398). The oration in honour of this deity, who, with the Sun-god, was Julian's chief object of veneration, was probably delivered earlier; but he took occasion about this time to vindicate the doctrine of Diogenes from the aspersions of false and luxurious cynics (Or. vi. εἰς τοὺς ἀπαιδεύτους κύνας, delivered about the summer solstice, p. 181 ). He was not satisfied with the progress of heathenism, amongst the people of the place (Ep. 49, Arsacio pontifici Galatiae, ad fin.). At Ancyra, according to the Acts of the Martyrs, a presbyter named Basil was accused of exciting the people against the gods and speaking injuriously of the emperor and his apostate courtiers. Basil was cruelly treated in his presence, and, after a second trial, was put to death by red-hot irons (Boll. Mar. 22; also in Ruinart, ''Acta Mart. Sincera,'' p 599; Soz. p. 11). [ .] Julian left Ancyra, according to the same Acts, on June 29, and soon after was met by a crowd of litigants, some clamouring for a restoration of their property, others complaining that they were unjustly forced into the curia, others accusing their neighbours of treason. Julian shewed no leniency to the second class, even when they had a strong case, being determined to allow as few immunities as possible. To the rest he was just and fair, and an amusing instance is recorded of the summary way he disposed of a feeble charge of treason (Amm. xxii. 9, 12 ; cf. xxv. 4, 21).

In Cappadocia his ill-humour was roused by finding almost all the people Christian. "Come, I beseech you," he writes to the philosopher Aristoxenus, "and meet me at Tyana, and shew us a genuine Greek amongst these Cappadocians. As far as I have seen, either the people will not sacrifice, or the very few that are ready to do so are ignorant of our ritual" (Ep. 4). He had already shewn his anger against the people of Caesarea, the capital of the province, who had dared, after his accession, to destroy the Temple of Fortune, the last that remained standing in their city. According to Sozomen (v. 4), he erased the city from the "list of the empire and called it by its old name Mazaca." He fined the Christians 300 pounds of gold, confiscated church property, and enrolled the ecclesiastics in the militia of the province, besides imposing a heavy poll-tax on the Christian laity. But either these severe measures must have been justified by great violence on the part of the Christians or Sozomen's account is exaggerated; for Gregory Nazianzen says that it is perhaps not fair to reproach him with his violent conduct to the Caesareans, and speaks of him as "justly indignant" (Or. 4, 92, p. 126). Such mild language in this instance may well make us attach more weight to Gregory's statements as to Julian's misdoings on other occasions. The emperor was further incensed by the tumultuous election of Eusebius to the bishopric of Caesarea, in which the soldiers of the garrison took part. This Eusebius was still a catechumen, but a man of official rank and influence, known to be an enemy of the emperor (Greg. Or. in Patrem, xviii. 33, p. 354). The elder Gregory firmly resisted the remonstrances of the governor of the province, who was sent to him by Julian, and the storm passed away (ib. 34, p. 355). "You knew us," cried Gregory, "you knew Basil and myself from the time of your sojourn in Greece, and you paid us the compliment which the Cyclops paid Ulysses, and kept us to be swallowed last " (Or. 5, 39 p. 174). The silence of Gregory may be taken as clenching the arguments from style against the genuineness of the supposed correspondence between Julian and St. Basil, which would otherwise be assigned to this date (see pp. 490 f.). The letters referred to are Epp. 40, 41, in the editions of St. Basil, the first of these—Jul. Ep. 75 (77 Heyler); cf. Rode, p. 86, note 11.

A more pleasant reception awaited Julian in the neighbouring province, Cilicia. Entering it by the famous pass of the Pylae Ciliciae, he was met by the governor, his friend Celsus,